the neglect of weightier matters, resemble the tithing of mint, anise, and cummin.

Such from the repeated views that I have been able to take of the system, appear to me to be its grand outlines; and I am not surprised to find that in the course of half a century it has landed so large a part of its votaries on the shores of infi delity, or sunk them in the abyss of worldly conformity. Those who live near them say, there is scarely any appearance of serious religion in their families, unless we might call by that name the scrupulosity that would refuse to pray with an unbeliever, but would have no objection to accompany him to the theatre. Mr. S. and his admirers have reproached many for their devotion; but I cannot learn that they were ever reproached with this evil in return.

The grand argument of Mr. S. against faith being an act of the mind and against admitting of any active advance of the soul towards Christ, as necessary to justification is, that it is rendering faith a work; and that to be justified by faith, would after all be to be justified by a work of our This is the principal idea pertaining to what he calls "the very rankest poison of the popular doctrine.”* If this argument can be overturned, the greater part of his system falls with it. That it may appear in all its force I will quote his strongest representations of it.

own.

Perhaps it will be thought needful that I should define with greater precision than I have hitherto doue, what I mean by the popular doctrine,

* Letters on Ther, and Asp. p. 448.

ed to think that by a "bare belief" he meant a hearty persuasion, and not a mere notional belief, Mr. S. rejected his construction, and insisted that the latter was his true meaning. "Every one (says he) who obtains a just notion of the person, and work of Christ, or whose notion corresponds to what is testified of him, is justified, and finds peace with God simply by that notion.*

This notion he considers as the effect of truth being impressed upon the mind, and denies that the mind is active in it. The inactivity of the mind in believing is of so much importance in his account that the doctrine of justification by grace depends upon it. "He who maintains (says he) that we are justified only by faith, and at the same time, affirms with Aspasio, that faith is a work exerted by the human mind, undoubtedly maintains if he have any meaning to his words, that we are justified by a work exerted by the human mind.”+

Mr. SANDEMAN not only opposes all active endeavours previous to faith, and as tending to produce it, (in which I have no controversy with him) but sets himself against all exhortations, calls, warnings, and expostulations, with the sinner to believe in Christ. If" says he "it be inquired what I would say for the relief of one distrest with a sense of guilt? I would tell him to the best of my ability what the gospel says about Christ. If he still doubted I would set before him all the evidence furnished me by the same gospel. Thus, and thus only would I press, call, invite, exhort, or

Epis. Cor. Let II.

Letters on Ther. and Asp. vol. I. p. 483,

(6

urge him to believe. I would urge him with evidence for the truth."* And when asked how he would exhort, advise, or address stupid unconcerned souls? He answers, I am of the mind that a preacher of the gospel, as such, ought to have no influence on men but by means of the gospel which he preaches. When Paul discoursed concerning the faith in Christ, and as he reasoned of righteousness, temperance, and judgment to come, Felix trembled.—It is the duty of every man, in every condition, to obey every divine command. The gospel always supposes this while addressing all men as sinners, it demonstrates their danger, and discovers the remedy. Yet it is absurd to suppose that any man can love the gospel, or obey it, till he believe it. Therefore to urge unbelievers to any shadow of that obedience as preparative to justification by faith, can have no other effect than to lead them to establish their own righteousness, and to stand in awe of the preacher."+

If there be any meaning in this answer it would seem to be that faith itself is not a duty, and that unbelievers ought not to be exhorted to it, lest it should lead them to self-righteousness; but barely to have the evidence of truth stated to them.

Mr. S. represents the sinner as justified, and as having obtained peace to his soul, while utterly destitute of the love of God. "I can never begin to love God (says he) till I first see him just in justifying me ungodly as I stand." But being justified in this his ungodly state of mind, he loves

Epis Cor. p. 8. * Ibid, p. 12.

+ Ibid p. 29.

or bad, they are hereby much more easily ascertained. Its societies bear some resemblance to so many farms, taken in different parts of the kingdom, for the purpose of scientific experiment; and it must needs be apparent in the course of fifty or sixty years experience, whether upon the whole, they have turned to a better account than those of their neighbours.

I will only add, in this place, that though I do not conceive of every one as embracing this doctrine who in some particulars may agree with Mr. SANDEMAN, (for in that case, I should be reckoned to embrace it myself) yet many more must be considered as friendly to it in the main, than those who chuse to be called either Sandemanians or Glassites. It has been held by people of various denominations; by Presbyterians, Independents, and Baptists; and has been observed to give a distinctive character to the whole of their religion. In this view of the subject, I wish to examine it, paying attention, not so much to persons or names as to things, let them be embraced by whom they may.

I am yours, &c.

LETTER II.

Containing a general view of the system, with its leading points of difference from the systems which it opposes.

MY DEAR FRIEND,

46

a

ALTHOUGH the writings of such men as FLAVEL, BOSTON, GUTHRIE, the ERSKINES, &c. are represented by Mr. SANDEMAN as furnishing devout path to hell," and the writers themselves as pharisees, than whom no sinners were more hardened, and none greater destroyers of mankind," yet he allows them to have set before us many articles of the apostolic doctrine, yea, and to have "asserted almost all the articles belonging to the sacred truth." Considering this, and that so far as these writers held with " good duties, good endeavours, and good motions" in unbelievers, preparing them for faith, we give them up, it may seem as if there could be no great difference between Mr. SANDEMAN and us. Yet a difference there is, and of that importance too, as deeply to affect the doctrine, the worship, the spirit, and the practice of christianity.

The foundation of whatever is distinguishing in the system seems to relate to the nature of justifying faith. This Mr. S. constantly represents as the bare belief of the bare truth; by which definition he intends, as it would seem, to exclude from it every thing pertaining to the will and the affections, except as effects produced by it.

When Mr. PIKE became his disciple, and wish